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Agropastoral practices that historically reduced the flammability of Mediterranean landscapes are poorly understood due to state prohibitions and lack of scientific interest. Oral histories, analysis of agronomical writings, transect walks, and ethnographic study of fire managers and community members in the Monte Pisano of Italy, find legacies of traditional agropastoral practices in present-day landscapes. Forest leaf litter raking, largely carried out by women, combined with fire wood cutting and burning to greatly reduce fire risk. Historic stigmatization of traditional burning and ignoring gendered peasant labor have reduced contemporary scientists' and fire managers' understandings of ecological processes and of options for reducing fire risk. Fire managers in the Mediterranean, and in areas around the world affected by rural depopulation, would benefit from a better understanding of traditional agropastoral and fire management practices. Litter raking has been understudied outside Central Europe, is often gendered, and may have important ecological consequences around the world.

Background: Ethnobiologists commonly analyze local knowledge systems related to plants, animals, fungi, and ecosystems. However, microbes (bacteria, yeasts, molds, viruses, and other organisms), often considered invisible in their interactions with humans, are often neglected. Microorganisms were the earliest life forms on Earth, and humans have interacted with them throughout history. Over time, humans have accumulated ecological knowledge about microbes through attributes such as smell, taste, and texture that guide the management of contexts in which microorganisms evolve. These human-microbe interactions are, in fact, expressions of biocultural diversity. Thus, we propose that ethnomicrobiology is a distinct interdisciplinary field within ethnobiology that examines the management practices and knowledge surrounding human-microbe interactions, along with the theoretical contributions that such an approach can offer. Methods: We reviewed scientific journals, books, and chapters exploring human-microbe relationships. Our search included databases such as Web of Science, Scopus, Google Scholar, and specific journal websites, using keywords related to ethnomicrobiology and ethnozymology. To categorize activities involving deliberate human-microbial interactions, we examined topics such as fermentation, pickling, food preservation, silaging, tanning, drying, salting, smoking, traditional medicine, folk medicine, agricultural practices, composting, and other related practices. Results: Our research identified important precedents for ethnomicrobiology through practical and theoretical insights into human-microbe interactions, particularly in their impact on health, soil, and food systems. We also found that these interactions contribute to biodiversity conservation and co-evolutionary processes. This emerging interdisciplinary field has implications for food ecology, public health, and the biocultural conservation of hidden microbial landscapes and communities. It is essential to explore the socioecological implications of the interwoven relationships between microbial communities and humans. Equally important is the promotion of the conservation and recovery of this vast biocultural diversity, along with sustainable management practices informed by local ecological knowledge. Conclusion: Recognizing the dawn of ethnomicrobiology is essential as the field evolves from a descriptive to a more theoretical and integrative biological approach. We emphasize the critical role that traditional communities have played in conserving food, agriculture, and health systems. This emerging field highlights that the future of ethnobiological sciences will focus not on individual organisms or cultures, but on the symbiosis between microorganisms and humans that has shaped invisible but often complex biocultural landscapes. [ABSTRACT FROM AUTHOR]

Restoration is effective for improving ecosystem health and protecting biodiversity. However, restoration initiatives often neglect socioeconomic dimensions that affect local communities. When these factors are included, they are often under the purview of managers whose perspectives of public engagement remain understudied. Here, we focused on mangroves and surveyed restoration project managers in Latin America and the Caribbean to explore if and how they have engaged in socioeconomic best practices such as including the community, local knowledge, and social monitoring. We also sought to understand how these activities related to perceptions of project outcomes. Most managers (n = 182) reported that they engaged in some best practices, such as community engagement in various project stages and incorporating local information. Differences existed as to which types of information were included, which project stages included the community, and how frequently the community was involved. Overall, managers, especially those who engaged the community more frequently and throughout the entire restoration process, believed projects were successful and provided numerous community benefits. However, despite the reported number of benefits, less than half of the respondents conducted social monitoring to assess the actualization of these benefits or other social indicators. We provide suggestions for how mangrove restoration projects, and restoration efforts more broadly, can increase the inclusion of communities, their knowledge, and social monitoring to better assess the achievement of project outcomes. [ABSTRACT FROM AUTHOR]

Traditional Ecological Knowledge has historically been appropriated by White settler societies across the globe. It has an important role to play in environmental decision-making, particularly in climate policy. Due to past colonization and continued neo-colonial pressures, Indigenous women's Traditional Ecological Knowledge has an even less prominent position in environmental policies. Traditional Ecological Knowledge can help build local expertise, formulate research questions, and provide insights into community adaptation and monitoring. We explore the case of Canadian environmental policy, arguing that although Canadian rhetoric seems to consider Traditional Ecological Knowledge, both women's and otherwise, it rarely does so. When included, it is only done in a superficial manner within legal requirements. We suggest that the lack of attention paid to Indigenous women's Traditional Ecological Knowledge in Canadian environmental decision-making (1) ignores the disproportionate impacts that Indigenous women experience because of climate change, (2) perpetuates gender blindness, and (3) does not recognize the key insights that women's Traditional Ecological Knowledge can offer. [ABSTRACT FROM AUTHOR]

Climate change has become a central concern on the international political agenda, challenging the decision-making of different levels of administration and types of actors. Indigenous Peoples and Local Communities (IPLC) have been recognized as relevant actors in climate matters, given their knowledge about territory, biodiversity, and their harmonious practices towards nature. With the evolution of knowledge on climate change, an increasing number of countries have developed climate laws. Given the provisions of the Paris Agreement to consider IPLC and their knowledge for climate action, it is relevant to assess how the contents of these types of laws pursue such ambition. By describing and categorizing the contents of climate laws, this article develops evidence-based research about how IPLC are attended to in climate framework laws of different countries. It examines whether the related contents of these laws align with the recommendation of the Paris Agreement regarding the need to consider traditional, indigenous, and local knowledge in the design of adaptation measures. The results show that only one-third of the identified climate laws refer to IPLC. Within these laws, those communities and their knowledge are scarcely attended to. However, a few climate laws develop relevant elements about these communities. The most common element relates to the participation of IPLC in deliberative bodies or climate decisions. In contrast, the least common element relates to the involvement of relevant communities in climate research. Notably, the climate laws of Finland (Europe) and Peru (South America) emerge as more comprehensive in addressing the IPLC and their knowledge than what is found in other countries. Despite the recognized relevance of IPLC and their traditional knowledge for climate change adaptation, the use of climate framework laws to formally foster such recognition is still lacking. Setting up a scheme to monitor how the translation of the Paris Agreement is being undertaken into subsequent legislative processes is desirable. Such a scheme may clarify how IPLC and their traditional knowledge are effectively being considered as initially expected. Key policy insights: International climate policy is increasingly recognizing the rights of IPLC. As a guiding policy and legal instrument at the national level, emerging climate framework laws may usefully protect and engage with these rights to strengthen policy outcomes. By establishing general principles and obligations for national climate policy, climate framework laws can develop mechanisms to address the rights of IPLC and include them in subsequent climate plans and programmes. Climate framework laws can also usefully create mechanisms to monitor the public policy instruments following these laws, contributing to the implementation of climate treaties regarding the rights of IPLC. [ABSTRACT FROM AUTHOR]

There is a resurgent enthusiasm for Indigenous Knowledges (IK) across settler–colonial institutions of research, education, and conservation. But like fitting a square peg in a round hole, IK are being forced into colonial systems, and then only as marginal alternatives. To address this mismatch, the Traditional Ecological Knowledge Section of the Ecological Society of America (ESA) hosted a 2‐day workshop—entitled Elevating Indigenous Knowledges in Ecology—at the 2022 ESA Annual Meeting, which was held on Kanien'keháka (Mohawk) and Ho‐de‐no‐sau‐nee‐ga (Haudenosaunee) territories in Montreal, Canada. This gathering of 21 interdisciplinary Indigenous ecologists included scholars from across the career and professional spectrum. By consensus, workshop participants (including the authors of this article) identified four emergent themes and respective guiding questions as a pathway toward the transformation of settler–colonial institutions into IK‐led spaces. We highlight this pathway to support actions toward systemic change, inspire future directions for Indigenous and non‐Indigenous ecologists, and nurture stronger relationships between Indigenous communities and the Western sciences, toward actualized decoloniality. [ABSTRACT FROM AUTHOR]

The modern global food system is highly unsustainable, shaped by industrialisation and corporate consolidation, with negative repercussions on the environment and biodiversity as well as human health. This paper looks at the burgeoning economy in neglected and underutilised species (NUS) in the Western Cape, South Africa, as a potential innovation that could make the local food system more socially and ecologically resilient. Although, at present, NUS are only marginally included in the local food system and policy discussions, NUS increasingly appear in the high-end food industry, driven by international gastronomic trends. These species hold potential as climate resilient, nutritionally dense, and socially and culturally significant foods in the region, but they also carry ecological and social risks. We critically examine the fledgling NUS economy in the Cape Town area to unpack the motivations and challenges associated with the potentially transformative inclusion of these foods into the local food system. We demonstrate that the main risks associated with NUS are negative ecological repercussions, privatisation of the NUS economy, and the reproduction and further entrenchment of unequal power and race dynamics in the region. To mitigate these risks and actualise the related benefits associated with NUS, engagement with the ecological, social, and political context of NUS needs to be significantly deepened. This is particularly true for those working in the high-end food industry, who appear to be driving the NUS economy, and will require education around sustainability and Traditional Ecological Knowledge (TEK), as well as a foregrounding awareness of power dynamics. [ABSTRACT FROM AUTHOR]

Local ecological knowledge (LEK) can be a valuable source of information about species' biology and their conservation, especially for threatened and poorly known species, such as the Brazilian three-banded armadillo (Tolypeutes tricinctus). Here, we gathered information about the natural history and human–fauna relationships of T. tricinctus based on the LEK of residents from a rural community in northeast Brazil, where a population of T. tricinctus has been recently discovered. To understand LEK, we used participatory transect walks, semi-structured interviews, and a member-checking workshop. T. tricinctus was considered a locally abundant and widespread species, primarily nocturnal, highly popular, and not among the most hunted species. Our findings have important implications for the understanding of T. tricinctus biology and conservation. First, they show that, although T. tricinctus is highly threatened by hunting, there are still localities where it is not among the most hunted species, where it may still be common. Second, as T. tricinctus is a locally common and popular species, research and participatory science projects may be feasible in the area. Moreover, to increase sampling effectiveness, research projects can consider aspects of T. tricinctus biology identified in this study. In conclusion, our findings reinforce the importance of ethnobiology assessments to improve knowledge about species' biology and inform local research and conservation efforts. [ABSTRACT FROM AUTHOR]

Background: Traditional ecological knowledge (TEK) and practice associated with wild edible plants (WEPs) is an important part of local culture of the Yao people in Jianghua Yao Autonomous County, which possesses the biggest population of Yao ethnic group in China. Economic development, urbanization, and transition of lifestyle and changing interests of the younger generations risk loss of such valuable knowledge. However, no record had been reported about WEPs from the Yao communities of Jianghua County. It is urgent to assemble data on the major WEPs and their uses in Jianghua. This can be used to educate and stimulate new interest in these WEPs, to aid inheritance and improvement of cultural identity and confidence, to enhance local resilience to various changes and to suggest pathways for novel and value-added applications to create new local business opportunities. Methods: To record WEPs associated with TEK and practice, we conducted field surveys in 2018, 2019 and 2023. The ethnobotanical methods such as free-listing, participatory observation, semi-structured interview, and market survey were adopted in the field investigations. Information about WEPs including vernacular names, parts used, ways of use, and collection time were recorded. Voucher specimens were collected, identified, and deposited in the herbarium at Minzu University of China, in Beijing. Results: Totally, 81 Yao people from 12 villages were interviewed. WEPs traditionally play a crucial role in Yao peoples' daily lives. A total of 130 plant species from 89 genera and 49 families were recorded. The plants collected showed great diversity and reflected unique local culture. Most (54.5%) WEPs were also used as medicines. Baba can be defined as a cultural identity food, and WEPs are commonly used as tea substitutes for their health benefits. Conclusions: We conclude that WEPs use is facing great challenges in a rapidly changing era. Preservation of WEPs related practice and knowledge is not only important for conserving local biocultural diversity, but also valuable in providing potential functional and healthy materials for food security and future economic development. Cultivation of young generations' interest in nature and biodiversity, combined with local policy to enhance public awareness are recommended. [ABSTRACT FROM AUTHOR]

Introduction: Since 1990, there has been a global decline in forest areas. Between 2010 and 2020, the greatest annual net loss of forests was on the African continent. Despite South African indigenous forests and trees being protected under the National Forests Act of 1998 (Act No. 84 of 1998), the country has also shown an increased annual net loss of forests. Although the Vhembe District Municipality in South Africa has lost forest owing to humaninduced deforestation and other land use activities, sacred forests have not been affected. According to traditional beliefs, exploitation of such indigenous patches of sacred forests is taboo. This study aims to explore the role of taboos in the protection of the remaining patches of sacred forest. Methods: The study relies on data collected between December 2022 and December 2023. Semi-structured interviewswere conductedwith key informants (n = 61) and local communities in Tshidzivhe and Duthuni villages (n = 60). Observations were used as a further data collection tool. The interview questions were prepared to assess the role of taboos in the protection and management of sacred forests. Data collected through interviews were analysed using thematic content analysis, while field observations helped to corroborate the results from the interviews. Results and discussion: The study identified two main taboos - one that restricts entry into the sacred forests (i.e. preventing entry into the sacred forests, and harvesting, hunting and hiking in these areas), and another that prohibits noise or activities that disrespect sacred forests. The study found that believers and nonbelievers alike, for fear of retribution by the spirits, still obey these taboos and their relatedmyths. This has allowed these areas to develop dense stands of closed-canopy evergreen forest that support more diverse flora and fauna than found in surrounding areas. Although sacred forests are not meant for biodiversity conservation, they offer opportunities to be integrated into global conservation targets of "30x30" and "Half-Earth" by 2030. They also offer the opportunity of serving as carbon sinks which is key to climate change mitigation. Recommendations for protecting sacred forests and associated taboos are drawn up based on these results. [ABSTRACT FROM AUTHOR]

Moving from an era of dam building to dam removal brings additional perspectives to indigenous water governance and hydrosocial relations in the Klamath River Basin (US). This collaborative research initiative with the Karuk Tribe builds greater understanding of the sociocultural impacts of Klamath dam removal and river restoration through Karuk knowledge. Addressing a knowledge gap around the social dimensions of dam removal, we held focus groups and interviews with Karuk cultural practitioners, tribal leaders, and tribal youth in the six-month period leading up to demolition. Extending beyond a focus on infrastructure removal or single-species restoration, we consider how Indigenous environmental relations and cosmologies are embedded in dam removal and river restoration. Specifically, Karuk knowledge shifts the significance of dam removal by elucidating deeply interconnected ecological, cultural, and ceremonial relations that are co-constituted with the Klamath watershed, thereby recasting dam removal as a holistic eco-cultural revitalization initiative. This reconfigures dam removal goals to include improving community health and well-being, enhancing spiritual elements of river restoration, responding to colonial legacies, and engaging tribal youth. In the Klamath case, restorative justice becomes possible through Karuk participation in river restoration to facilitate the revitalization of reciprocal relations held between Karuk people and the Klamath River—including Karuk eco-cultural and ceremonial practices for restoring balance in the world. [ABSTRACT FROM AUTHOR]

The present study deals with an exploratory survey on the uses and role of invasive alien species (IAS) in the local Naga livelihoods in the mountainous region of eastern Himalayas. IAS was randomly sampled from an anthropogenic disturbed forest and a community protected forest to comparatively analyse the type of IAS prevailing in those conditions. Later, group discussions were arranged with local inhabitants to distinguish and identify the various uses of IAS. A total of 31 plant species belonging to 18 different families were identified, out of which 21 species were reported to be used as bio-resources. The majority of the identified species were found to possess medicinal or curative properties. Considering the importance of IAS despite some of their negative impacts, it is important to impart traditional knowledge of their uses to the upcoming generations and initiate necessary steps to distinguish harmful species from harmless ones for better ecological sustenance. [ABSTRACT FROM AUTHOR]

This article provides an overview of the challenges and solutions related to climate change and sustainability in California. It highlights the impacts of climate change that the state is already experiencing, such as increasing temperatures, sea level rise, and more frequent heatwaves. The article emphasizes the need for global emissions reduction and discusses the legislation and policies enacted by the state government to address climate change, with a focus on environmental justice. It also emphasizes the importance of understanding regional impacts and finding adaptable solutions. The document further discusses the importance of climate adaptation, particularly for marginalized communities, and highlights the role of Indigenous knowledge and stewardship in building climate resilience. It addresses the impacts of climate change on ecosystems, wildfires, agriculture, urban systems, and human health. The authors argue for inclusive and equitable policies and collaborations to tackle climate change and promote sustainability in California. The document includes references to various scientific studies and reports related to climate change and its impacts on the state. [Extracted from the article]

We examined the entanglement of biodiversity conservation, human–animal interactions, zootherapy, and local beliefs among Sumatran Healers and their local community by completing an ethnography of 43 Indigenous Healers across 8 tribes in Bengkulu Province, Sumatra, Indonesia. Data collection tools were interviews, observations, videos, photographs, and a researcher journal. Of the 43 Healers, 30 used animals and mentioned 62 species. Of the animals identified, the International Union for Conservation of Nature Red List lists 34% (n = 21) as endangered, decreasing, or vulnerable, including Sumatran tiger (Panthera tigris sumatrae), Sumatran elephant (Elephas maximus sumatranus), and Sumatran rhinoceros (Dicerorhinus sumatrensis). Of the 30 Healers using animals, 50% (n = 15) practiced healing with at least one endangered, decreasing, or vulnerable animal. We defined 3 personas: Healer self‐persona, Healer‐imposed persona, and community‐imposed persona. A persona represented a group's opinions and sentiments related to Healers killing animals for medicinal purposes. Using an iterative data analysis process, we grouped the data across the 3 personas into 5 themes: ease of killing and preparing animals, emotions related to killing animals, animal value, relationship to religion, and Healers are tricksters. The complexity of merging the identities of Healers and the community within an actor‐network embodies the relationality of actions, interactions, and feelings among Healers, between Healers and animals, and between Healers and the community. Conservationists should be cognizant of Healers' medicinal use of animals, views of human–animal interactions, and zootherapy from all social and emotional perspectives. The data led to defining Indigenous Healer ecological knowledge components of zootherapy, human–animal interactions, and biodiversity conservation. [ABSTRACT FROM AUTHOR]

The present review aims to explore the traditional plant knowledge and utilization practices among the local tribal communities in Yavatmal district, Maharashtra, India. To document ethnobotanical uses, the published literature including journals, floras and other online published sources was surveyed. A total of 370 taxa belonging to 290 genera and 82 families were identified. Local communities employ these plant species for various purposes. Traditional medicinal practices in local communities involve the use of both monoherbal and polyherbal remedies. Notably, this study indicated a higher prevalence of dermatological and gastrointestinal disorders in the district. Interestingly, research has also found that 34 invasive plant species are being utilized by the local tribal communities for healing various ailments. We have also computed the citation index (CI) and use index (UI) for each species. This study illuminates the rich traditional plant knowledge and its multifaceted applications within the local tribal communities of Yavatmal district of Maharashtra, India. The documentation of traditional plant knowledge in this region provides valuable insights into conservation efforts and the development of sustainable practices that respect the intricate bonds between people and nature. [ABSTRACT FROM AUTHOR]

The study strives to investigate and document the traditional ethnomedicinal knowledge of indigenous plant species used by the tribal people of Jhargram district, West Bengal, India. It has been stated by the 142 informants that, out of a total of 80 plant species, 45 classes, 46 orders, 46 families and 75 genera are generally used as medicinal plants to cure several diseases. The most dominant medicinal plant families found in this region are Fabaceae, Apocynaceae, Anacardiaceae, Lamiaceae, Acanthaceae and Malvaceae. The most important species based on use value (UV) are Azadirachta excelsa, Cissus quadrangularis, Tylophora indica and Ocimum tenuiflorum. The informant consensus factor (Fic) values range from 0.46 to 0.71. The fidelity level (FL) value in the present study ranges from 25.58% to 93.42%. The study makes it clear that the aged informants have contributed more to the information about the value of the ethnomedicinal plants. Less information from the younger generation proves significant erosion of the traditional knowledge of this precious store. Some ethnomedicinal species with high UV and FL need to be reassessed for their phytochemical and pharmacological importance. [ABSTRACT FROM AUTHOR]

The article explores the significance of Indigenous research and co-stewardship of wildlife, particularly in the United States and Canada. It acknowledges the vast amount of land managed by Indigenous groups, which holds valuable natural resources. The article emphasizes the value of Indigenous Knowledge (IK) in wildlife management and conservation, when combined with Western science. It introduces a special issue on Indigenous research and co-stewardship facilitated by The Wildlife Society and the Journal of Wildlife Management, highlighting the integration of IK and Western Science. The text also discusses challenges in publishing IK, including issues of Indigenous data sovereignty and the need for privacy. It emphasizes the importance of building trust and respecting Indigenous culture and perspectives when establishing relationships with Indigenous groups. The authors raise questions about the publication process for IK, including citation methods and authorship considerations, and stress the need for flexibility and collaboration to incorporate IK into scientific journals. [Extracted from the article]

Various aspects of Traditional Ecological Knowledge (TEK) continue to be integrated in the wildlife conservation and management discourse; however, there may be challenges in cross‐cultural understanding of the complex social‐ecological systems that make up the fabric of TEK. In a 2‐phased approach, we implemented research to better understand an Indigenous perspective of human–wildlife relationship. In phase 1, we conducted 16 semi‐structured interviews with Yurok and Yurok‐affiliated people about the relationship of Yurok people with wildlife and Yurok community hunting values. In phase 2, we conducted a secondary analysis of a subset of 10 interviews from phase 1. Permissions were obtained from the Yurok Tribe, under the project's previously established Institutional Review Board process, to access archived interview data for subsequent research relevant to the original research goals. We identified the following themes: Yurok conceptualizations of wildlife, cultural understanding of animals as people, animal harvesting protocols, cultural guidelines that maintain wildlife populations, and consequences for not following cultural guidelines as related to hunting. We explored how the terms wildlife and wildlife management are difficult to interpret within the context of Yurok TEK, as wildlife, in the same meaning as Western wildlife management, does not exist in the Yurok cultural paradigm. A fundamental, multifaceted aspect of the Yurok–wildlife relationship through a TEK context is the concept of animals as people, which we discuss in relation to Yurok spirituality. As Indigenous Knowledge continues to be recognized in scientific discourse, there may be opportunities to reconceptualize, Indigenize, and shift approaches to research, wildlife and wildlife habitat management, and conservation. Results of our study may support Yurok Tribe wildlife managers, Western‐trained biologists, and others in their considerations of Indigenous Knowledge in wildlife management and conservation. [ABSTRACT FROM AUTHOR]

The United States Fish and Wildlife Service in Alaska, USA, conducted a species status assessment for a petition to list the Alexander Archipelago wolf (Canis lupus ligoni) under the Endangered Species Act in 2020‐2022. This federal undertaking could not be adequately prepared without including the knowledge of Indigenous People who have a deep cultural connection with the subspecies. Our objective is to communicate the authoritative expertise and voice of the Indigenous People who partnered on the project by demonstrating how their knowledge contributed to the species status assessment. The Indigenous knowledge applied in the assessment is the cultural and intellectual property of those who have shared it. We employed rapid appraisal research to expeditiously develop a preliminary and qualitative understanding of Indigenous People's cultural and ecological knowledge of Alexander Archipelago wolves. We used semi‐directed interviewing and inductive coding from grounded theory for text analysis. Indigenous knowledge contributed to the agency's understanding of the Alexander Archipelago wolf in Southeast Alaska and helped the agency with their classification decision. Indigenous research partners explained the rich cultural significance and position of wolves in Tlingit society and described human–wolf relationships and ecological interactions. The agency used a single‐species assessment approach based in species ecology and conservation biology, whereas the Indigenous wolf experts applied a multi‐species, community ecology approach based in a sociocultural context of balance and respect. The Indigenous wolf experts successfully addressed knowledge gaps identified by the agency. The partners were challenged by a short regulatory timeframe that did not allow for comprehensive study of Indigenous knowledge and constrained review and feedback by Indigenous experts. The United States Fish and Wildlife Service learned that its assessment framework was not designed to account for an Indigenous worldview. To level the playing field, the agency and Indigenous experts should discuss how to co‐develop an assessment framework that equitably applies both perspectives. [ABSTRACT FROM AUTHOR]

Traditional Ecological Knowledge (TEK), described as the relationship between Indigenous peoples and the ecosystem, has always been part of Indigenous communities and their daily lives; however, TEK has progressively been incorporated into the academic and professional field of North American wildlife management and ecology despite its historical domination by Western scientific attitudes, knowledge, and methods. The objective of this note is to provide an overview of such progression from the standpoint of the first author, an Indigenous professional trained in a Western scientific paradigm. More specifically, the paper categorizes the history and the current state of TEK in the wildlife management profession while providing insights for the future of the field. [ABSTRACT FROM AUTHOR]

The article discusses the importance of incorporating Indigenous science and Traditional Ecological Knowledge (TEK) into wildlife management in North America. The authors highlight the need for collaboration and inclusivity in studying and managing wildlife, including the perspectives of Indigenous communities, wildlife managers, researchers, and academics. The article reviews a book titled "Wildlife Stewardship on Tribal Lands: Our Place is in Our Soul," which explores the complex topic of Tribal wildlife stewardship in North America through essays, interviews, articles, poems, and artwork. The book covers various topics such as legal rights of sovereign Tribes, co-management of natural resources, and the reintroduction of threatened species on Tribal lands. It emphasizes the importance of recognizing and respecting Indigenous cultures and knowledge in wildlife management. The book provides valuable insights and promotes ethical collaboration between Tribal and non-Tribal entities in wildlife stewardship. [Extracted from the article]

Land is not a commodity, and dominant western society is unsustainable. Examples of unsustainability include severance of peoples from lands and waters; separation of peoples from centers of decision-making; and dispossession of the lands, and traditional territories of Indigenous Peoples and Local Communities (IPLCs). IPLCs at the frontlines of the climate crisis are often excluded on vital decisions regarding land management and protection. Taking an emic interpretation by means of lived experiences and auto-ethnographic responses to question prompts, this paper explores the international implications of Anishinaabek Giikendaaswin and Dùthchas nan Gàidheal as concepts that can (re)center IPLC place-based knowledges, sustainable governance, and lands in times of climate crisis. Anishinaabek Giikendaaswin is about the learning from the lands, N'ibi (the waters), and the sky world. It is a lived knowledge that has guided and continues to guide Anishinaabek Peoples. G'giikendaaswinmin informs Anishinaabek interconnectedness and interrelationality to the lands, all beings, and the sky world. Dùthchas is a millenia-old kincentric concept, informing a Gàidheal (Gael) way of life and traditional land governance that predate the formation of the United Kingdom. Dùthchas transmits a sense of belonging to, not possession of the land, and stresses an interconnectedness and ecological balance among all entities. The authors (Anishinaabe and Gàidheal) respond to critical questions, such as How do Giikendaaswin and Dùthchas center knowledges that can ensure collective continuance of life? Through a common theme of interconnectedness and what this means for reconstitutive real-life practice, they demonstrate how Indigenous concepts and science based on the expertise of IPLCs can address continued colonial atrocities and current crises. Giikendaaswin and Dùthchas have international and transnational implications as discourses of resistance not only to the Anthropocene, but also to ongoing processes of dispossession. [ABSTRACT FROM AUTHOR]

Numerous oral histories and substantial ethnographic evidence illustrate how plant species, communities, and even landscapes were extensively managed and cared for by ancestral communities in the Pacific Northwest. Camas (Camassia spp.) is one such cultural keystone plant, common from the Pacific Ocean to the Rocky Mountains, with numerous records describing its role as a staple food for many Northwest peoples. Supporting deep time archeological evidence for such management or stewardship practices, however, has remained elusive. In this paper we analyze archived collections of archeological camas bulbs from 11 sites across the Willamette Valley, Oregon to demonstrate people began preparing camas within earth ovens by approximately 8000 calendar years before present and deliberately harvesting sexually mature camas plants circa 3500 calendar years before present. We compare these findings with climatological, palynological, and fire history reconstructions to discuss stewardship strategies for camas and associated plant communities through time at the population, community, and landscape levels. These findings confirm and expand upon Indigenous knowledges as well as offer time-tested methods for cultural keystone conservationists seeking to revitalize traditional plant stewardship practices throughout this region and beyond. This "camas case study" also offers another example of a human-plant symbiotic relationship, expanding our knowledge of plant food pathways, processes, and mutualisms. [ABSTRACT FROM AUTHOR]

Conflicts arising from human activities and biodiversity value affect the conservation efficacy of protected areas. Resolving these conflicts requires conservation‐compatible livelihoods, such as through agroecology. Here, we built a comprehensive social–psychological framework to explore and understand farmers' intentions to adopt agroecological approaches in tea management in Wuyishan National Park, China.We extended the theory of planned behaviour (TPB) by integrating household livelihood assets (LAs) as a material precondition for the social–psychological decision‐making process. We proposed geographical location (GL) and livelihood strategy (LS) as moderating factors for this agroecology intention. We collected 369 valid household samples through structured interviews. We then used partial least square‐structural equation (PLS‐SEM) modelling to explore the determinants that affect tea farmers' agroecological intentions.Livelihood assets were a material foundation influencing the intention to adopt agroecology and were also mediated by three psychological constructs to take effect. Perceived behavioural control explained the largest proportion of the variance for intention and exerted the most significant mediation effects. Subjective norm was another vital independent predictor and exerted a positive influence on both perceived behavioural control and attitude. The direct and mediating impacts of attitude on the intention were weaker but showed that farmers' ecological rationality outweighed value rationality.Livelihood strategies measured by operational scale and livelihood diversity were able to moderate farmers' psychology. Subjective norm had positively significant influence on perceived behavioural control and attitude, indicating that social support to farmers enhanced their feeling of control over adopting agroecology and that important referent groups as sources of information helped farmers' attitude formation. Perceived behavioural control positively and significantly influences farmers' attitudes as well.Synthesis and applications. Our findings provide evidence of the necessity to optimise rural farmers' livelihood assets to enhance their confidence and control over agroecology. Resolving the conservation‐development dilemma in protected areas through agroecology should aim at comprehensive support that respects bioculture and improves farmers' ability. We suggest knowledge co‐production of traditional wisdom and modern technologies, reducing management costs and risks, strengthening park‐people communication and diversifying incentives to farmers with different livelihood strategies. [ABSTRACT FROM AUTHOR]

The study employed qualitative data to analyse factors influencing efforts to incorporate indigenous knowledge (IK) in basic formal environmental education (EE). Anglophone Cameroon's education subsystem constitutes the empirical referent; it employed an environmental scanning model (ESM) to identify major historical, economic, social, political, economic, cultural, and technological (HESPECT) factors that influence these efforts. It reveals that the curriculum is devoid of IK. It further found that the factors examined have mixed implications for efforts to institute IK in the curriculum. It concludes that EE in Anglophone Cameroon stands to enormously benefit from the incorporation of IK. [ABSTRACT FROM AUTHOR]

This paper highlights the potential of Indigenous Buffalo knowledge as a valuable resource for adapting to the impacts of climate change. Buffalo, particularly in regions where they have been traditionally reared, have played a crucial role in Indigenous cultures and livelihoods. Indigenous communities have developed an intimate understanding of buffalo behaviour, ecological interactions, and their relationship with changing environmental conditions. This traditional Buffalo knowledge encompasses observations, practices, and Indigenous knowledge systems passed down through generations, providing insights into adaptive strategies that can be applied in the face of climate change. Following decolonial and relational theoretical frameworks, we used deep listening to learn how traditional Buffalo knowledge contributed to climate change adaptation strategies in Indigenous communities; how does integrating traditional Buffalo knowledge into climate change adaptation policies and practices contribute to the resilience of vulnerable communities? What challenges and opportunities are associated with incorporating traditional Buffalo knowledge into mainstream climate change adaptation efforts? [ABSTRACT FROM AUTHOR]

Indigenous communities worldwide have cultivated and preserved invaluable ecological knowledge on biodiversity conservation long before the formalisation of scientific inquiry. Rooted in familial intimacy with nature and an acute ability to discern subtle micro-changes, these communities profoundly understand the patterns and processes shaping their natural world. In Nigeria, a nation boasting diverse indigenous peoples and rich biodiversity, this unique knowledge system finds limited recognition within the current legal framework on biodiversity conservation. In response to the persistent decline of biodiversity within and beyond protected areas in the country, the paper argues for a shift grounded in integrating indigenous ecological knowledge(I.E.K) into the existing laws and policies on biodiversity conservation. The findings of this paper demonstrate the need for a transformative change- one demanding a fundamental reorganisation in the design, implementation, and enforcement of biodiversity policies in the country to prioritise the rights and agency of indigenous peoples and local communities in biodiversity policies. It submits that by acknowledging and incorporating indigenous knowledge into legal frameworks, the country can effectively combat biodiversity loss and foster a more inclusive, sustainable approach that aligns with the vision of the country and the global conservation goals. [ABSTRACT FROM AUTHOR]

Traditional ecological knowledge (TEK) possessed by indigenous communities offers a vital source of information regarding the status and threats faced by species. Anaphalis javanica (DC.) Sch.Bip. commonly known as Javanese edelweiss is a culturally significant species in Indonesia's mountainous regions, yet conservation efforts for it remain limited. We utilized TEK to assess the status and threats to the Javanese edelweiss in Bromo Tengger Semeru National Park, Indonesia. The research aims to assess the distribution, abundance, population trends, and threats faced by Javanese edelweiss using TEK. We interviewed 641 individuals from seven Tengger villages near the park to gather data on the distribution, status, and threats facing the Javanese edelweiss, contributing to conservation efforts. Data were analyzed using generalized linear mixed models and ordinal logistic regression. TEK regarding the Javanese edelweiss was extensive, as 96.3% of respondents recognized the plant. A majority (73.2%) had observed Javanese edelweiss in the wild, yet a significant portion (85%) perceived it as "very rare" or "rare." Furthermore, 50% of respondents reported a decline in its population. Variations in sighting frequency, perceived abundance, and population trends across different locations provide crucial insights for identifying priority areas and shaping community-based conservation strategies for Javanese edelweiss. This research underscores the importance of integrating TEK into conservation planning, emphasizing community involvement for effective and sustainable biodiversity conservation. [ABSTRACT FROM AUTHOR]

Context: In 2005 Marc Antrop published the article “Why landscapes of the past are important for the future” that became a milestone for traditional and cultural landscapes research and planning, highlighting their multifunctional role and importance for sustainable development. Objectives: After 20 years, this paper analyzes the current role of traditional rural landscapes in relation to the concept of Ecosystem Services, to understand if and why these landscapes are still important for the future of rural areas and communities. Results: Traditional rural landscapes still represent a resource capable of providing a wide range of Ecosystem Services to local communities, having a potential key-role for sustainable development. Institutional initiatives for their conservation and valorization testify a growing interest towards these systems and related ecological knowledge. In the context of climate change, they represent examples of sustainable adaptation and resilient strategies and practices. The preservation of these landscapes often rely only on farmers’ everyday work, while the benefits are enjoyed by the whole society; therefore, adequate support by governments and institutions should be provided to farmers who apply traditional and sustainable practices. Conclusions: Traditional landscapes should be preserved not as museums, but only making them the multifunctional basis of rural society and economy by applying the principles of dynamic conservation. [ABSTRACT FROM AUTHOR]

The text discusses the field of ecolinguistics, which explores the relationship between language and ecology. The special issue of the Journal of World Languages focuses on the influence of language on our perceptions of nature and society. The contributions in this issue analyze various types of discourse, such as advertising, tourism, politics, and online communication, to uncover how language shapes and is shaped by societal imaginaries. Ecolinguistics can be seen as a critical paradigm that challenges dominant narratives and promotes environmental stewardship. It also explores more positive approaches that emphasize cultural sensitivity and inclusivity. The special issue includes research articles that examine topics such as corporate advertising, tourism promotion, indigenous knowledge, youth-generated environmental discourses, animal imagery in digital discourse, news reports on elephants, and the representation of nature in language textbooks. The future of ecolinguistic research lies in exploring indigenous and local knowledge systems, analyzing environmental narratives in media and politics, and intersecting with fields like ecopsychology and environmental education. The goal is to develop a deeper understanding of how language can contribute to a sustainable future. [Extracted from the article]

As opposed to Western ideologies that promote unrestrained consumption of environmental resources, Indigenous or Traditional Ecological Knowledge (TEK) encourages a more beneficial relationship with nature. In order to address underrepresented subjects and contexts, this article investigates the integration of TEK within political discourse by examining a corpus of speeches given by Aotearoa New Zealand former Minister of Foreign Affairs, Nanaia Mahuta, between 2020 and 2022. The study refers to the frameworks of ecolinguistics and Positive Discourse Analysis (PDA) to understand how Māori culture shapes Mahuta's linguistic choices. Particularly, it focusses the attention on lexical and figurative items, drawing on the concepts of metaphor, framing, and intertextuality. Results show a considerable concern over the state of the environment in Mahuta's speeches. Furthermore, they reveal the presence of an adaptation framing inspired by Indigenous thinking that acknowledges nature's agency and complexity. The latter is used to conceptualise current environmental challenges and international cooperation directed at tackling them. Mahuta's language ultimately supports the idea of interconnectedness within nature and offers as an instance of positive discourse in institutional settings. [ABSTRACT FROM AUTHOR]

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Agropastoral practices that historically reduced the flammability of Mediterranean landscapes are poorly understood due to state prohibitions and lack of scientific interest. Oral histories, analysis of agronomical writings, transect walks, and ethnographic study of fire managers and community members in the Monte Pisano of Italy, find legacies of traditional agropastoral practices in present-day landscapes. Forest leaf litter raking, largely carried out by women, combined with fire wood cutting and burning to greatly reduce fire risk. Historic stigmatization of traditional burning and ignoring gendered peasant labor have reduced contemporary scientists' and fire managers' understandings of ecological processes and of options for reducing fire risk. Fire managers in the Mediterranean, and in areas around the world affected by rural depopulation, would benefit from a better understanding of traditional agropastoral and fire management practices. Litter raking has been understudied outside Central Europe, is often gendered, and may have important ecological consequences around the world. [ABSTRACT FROM AUTHOR]

Almost 30 years ago, Naomi Miller and Katheryn Gleason edited the influential volume, The Archaeology of Garden and Field, a guide to the identification and interpretation of evidence for past agricultural practice inscribed within the landscape. Here we introduce a new collection of papers that advance both theoretical discourses and methodological approaches to the study of ancient field systems. Contemporary archaeological debates bring new urgency to explorations of relict agricultural features, as they offer powerful perspectives on the entanglements of humans with their environment in the Anthropocene, while also serving to decolonize the past through engagement with Indigenous and traditional ecological knowledge. Although many ancient fields are at dire risk of destruction or have already been lost to modern land‐use changes, an emerging suite of new technologies and innovative methods are now enabling archaeologists to find and interpret past agricultural systems as never before. Herein, we argue for the critical importance of archaeological investigations that prioritize discovery and interpretation of relict fields and their constitution within larger landscapes, both as a means to better understand people in the past as well as our role as a species in shaping global ecosystems. [ABSTRACT FROM AUTHOR]

The Journal of Wildlife Management (JWM) has seen a steady increase in its impact factor from 2017 to 2024, with a slight decrease in 2022. The representation of women on the Editorial Board has also increased, and the current group of Associate Editors has the highest number of women on record. In 2023, the number of new submissions was the lowest since 2011, and the median turnaround time for new submissions was 55 days. Manuscripts were submitted from authors in 35 countries, with the majority coming from the United States. Efforts are being made to further reduce the turnaround time. The rejection rate for manuscripts remained steady at 58%, and 131 research papers were published in 2023. The journal is committed to addressing concerns raised by TWS members, such as improving review quality, reducing publication time, increasing open access options, and lowering publication costs. The journal welcomes submissions on a wide range of wildlife species and aims to provide a diverse range of topics. [Extracted from the article]

The study supplements manuscript digitization, which often overlooks owners' role in manuscript literacy, highlighting their integral connection to preservation efforts. This is particularly relevant concerning Ambon manuscripts in the former Hitu kingdom. The study's primary objective is to discern optimal practices for sustainable preservation, emphasizing the community owners not as passive entities but as individuals possessing significant knowledge and skills, competencies which can be effectively employed to safeguard and uphold manuscripts. The data collection process encompassed comprehensive literature reviews on digital manuscript collections, interviews with owners, focus group discussions (FGD) involving the younger generation of heirs, FGD with Ambon manuscript researchers at IAIN Ambon, and observations on manuscripts and cultural practices within the community. The findings reveal notable aspects such as: 1) degradation occurs in Ambon manuscripts, both in their physical state and the transmission of knowledge post-digitization, which underscores a deficiency in knowledge transfer between manuscript users and owners, representing an ethical responsibility; 2) within Ambon society, old houses function as literacy centers for the community. Given the substantial quantity of manuscripts, these houses should be recognized as scriptoria and serve as foundational points for manuscript-based literacy development; and 3) traditional practices within owner communities indicate that manuscript knowledge/literacy extends beyond basic reading and writing skills. It encompasses a holistic and comprehensive understanding of knowledge, including its relevance to daily life, categorization, origins, literacy, preservation skills (particularly caring and copying), and utilization (for legitimacy, anticipation/conflict resolution, and even economic purposes). [ABSTRACT FROM AUTHOR]

Ongoing efforts to improve U.S. Caribbean fisheries management include increased consideration for human dimensions data and increased stakeholder input and engagement. Given the significant pressure that the local fisheries have sustained due to environmental degradation, climate change, storms and hurricanes, and overharvesting, combined with the critical data gaps that exist in both natural and human dimensions, it becomes particularly important to understand fishers' perceptions and aspects influencing them to promote efforts that will maximize the wellbeing of these social-ecological systems. In this study, data collected through surveys with fishers in the U.S. Virgin Islands were used to develop a correlation model to test relationships between variables using a heuristic model, the Anthropic Impact Assessment Model (AIAM) as the basis. Findings support the application of heuristic models, such as the AIAM, to develop hypotheses and test relationships to understand complex fishery social-ecological systems. The most significant findings with implications for decision making in the region include support for considering fishers' wellbeing as an indicator of ecosystem health and for using fishers' local ecological knowledge in the management process, particularly under data-poor conditions, for information that can be used to better target outreach and education efforts, as well as more effective recovery plans to promote resilience and adaptation to environmental change, including the impacts of natural disasters. Results of this study and future analyses using similar approaches can be used to guide the incorporation of human dimensions data into the decision-making process in the U.S. Caribbean and elsewhere. [ABSTRACT FROM AUTHOR]

Despite increasing expertise and resources for planning ecological corridors, initiatives face implementation challenges in integrating science and governance. The coproductive capacities framework identifies normative, cognitive, social, and material factors that support scientifically-informed action. This study asked how coproductive capacities enable transition from planning to implementation in the Sangay-Podocarpus Connectivity Corridor (Corredor de Conectividad Sangay-Podocarpus; CCSP), Ecuador's first designated corridor, linking multiple national parks with extraordinary biodiversity. We assessed capacities through in-depth, semi-structured interviews with CCSP stakeholders. We find that the CCSP possesses strong normative capacities with a shared vision for social-ecological wellbeing and understanding of threats. Cognitive capacities are supported by biophysical science but lack integration with social science and Traditional Ecological Knowledge. Social capacities vary depending on scale. Material capacities are compromised by insufficient funding and human resources. Corridor implementation depends on strong, diverse, highly interdependent capacities, which highlights the need for targeted capacity-building to sustain effective connectivity conservation. [ABSTRACT FROM AUTHOR]

The spatial clustering of life satisfaction scores noted in recent empirical research suggests that 'happier' people may live in specific neighbourhoods or regions. This prompts the questions: Do 'happier' people choose to move to specific places? Does living in specific places make people 'happier'? To answer these questions, this paper explores possible occurrences of selective mobility, and social and ecological influence. Using panel data collected in Australia from 2013 to 2021, we examine the association between life satisfaction scores and selective geographic mobility, and the possible influence that living at specific locations may have on individual life satisfaction trajectory, while controlling for individual personality traits and socio-demographic factors. Our results indicate that urban residents reporting lower life satisfaction scores before the move have a higher probability of moving to a rural area. Similarly, lower life satisfaction scores are associated with a higher probability of moving to a region with a different climate. We also find evidence that moving from the city to the country is associated with an uplift of the life satisfaction trajectory for the individual. A similar conclusion is reached for people who moved to a warmer climate, but not for a move to a cooler climate. To our knowledge, this is the first time the concepts of selective mobility and social and ecological influence have been applied in life satisfaction research. Our work provides an indicator that can be important to demographers predicting population movements. It can also inform policy development around assisting regional and rural areas attract/ retain residents to support regional sustainability. [ABSTRACT FROM AUTHOR]

This document provides a list of references and citations for academic articles and books related to anthropology, specifically focusing on topics such as multispecies ethnography, conservation, and the relationship between humans and animals in Southern Africa. The sources cover a range of perspectives and approaches, including indigenous knowledge, postcolonial theory, and environmental ethics. These resources may be helpful for library patrons conducting research on these subjects. [Extracted from the article]

The article titled "An Austral Ecology 5 year retrospective on Natural History Notes: A compelling case for curiosity" discusses the importance of natural history observations in improving our understanding of ecology and evolution, as well as the conservation of nature. The article highlights that scientific journals have traditionally prioritized publishing positive findings and hypothesis testing, rather than observations of natural history. In recognition of the significance of natural history, Austral Ecology launched the Natural History Notes section in 2019, which has published a variety of interesting and previously unknown aspects of organisms' life cycles or ecology. The article provides a table categorizing the Natural History Notes published in Austral Ecology, covering topics such as genetics, herpetology, forests, statistics, landscapes, and more. [Extracted from the article]

Traditional ecological knowledge (TEK) refers to culturally transmitted systems of knowledge, practice and belief accumulated over generations through coadaptation processes between humans and nature. In many cases, TEK is a matter of survival as ancient and contemporary communities require TEK to navigate and thrive in their worlds successfully. More recently, TEK has become a valuable concept for worldwide ecological conservation. Devastating colonial processes across the globe have critically threatened elements of Indigenous biocultural heritage, causing the loss of TEK. Rock art and its associated ecological knowledge have been one of the tangible and intangible biocultural heritages most critically impacted by colonial incursion. The association between both has been rarely recorded in most parts of the world, requiring imperative efforts to maximise its conservation. While the role of Elders and oral histories as cultural mechanisms helping to retain TEK has previously been discussed, rock art, as deep-time evidence for human-environment interactions, has not been explored as a mechanism for safeguarding TEK. This paper outlines the critical role of rock art as a mechanism for safeguarding, maintaining and acting as a reservoir of TEK. As neither theoretical nor methodological approaches linking rock art and TEK exist, this research develops these analytical frameworks for the first time by explaining how TEK is encoded in rock art. I highlight the importance of this approach for enhancing conservation strategies for intangible and tangible biocultural heritage related to rock art and for cultural and ecological conservation. [ABSTRACT FROM AUTHOR]

Agricultural heritage systems are receiving increasing attention due to their multifunctional role, their capability to provide ecosystem services, and for representing sustainable development models for rural areas. At the international level, the Food and Agriculture Organization (FAO) of the United Nations launched in 2002 the Globally Important Agricultural Heritage Systems (GIAHS) Program to identify and safeguard traditional agro-silvo-pastoral systems that are the result of the adaptation of rural communities to the surrounding environments. Following this approach, similar national programs have been developed, among which the Italian National Register of Historical Rural Landscapes and the China Nationally Important Agricultural Heritage Systems (China-NIAHS) initiative stand out. This research compares the China-NIAHS initiative and the Italian Register of Historical Rural Landscapes, highlighting similarities and differences and identifying strengths and weaknesses, to contribute to the development of proper tools for the conservation and valorization of agricultural heritage systems. Both initiatives were established in 2012 and share similar aims and inscription criteria, including historical and current significance, knowledge system and social structure, economic and productive framework, and causes of vulnerability. The main differences are related to the delimitation of the boundaries of the proposed sites and to the inscription process; in addition, while for the Italian National Register spatial analyses of land-use changes and landscape structure are mandatory according to a precise methodology, for the China-NIAHS no specific landscape analyses are required. The main critical issues are the lack of public participation and the lack of a monitoring plan after the inscription. The absence of monitoring is also the main vulnerability of the FAO GIAHS Programme. This research can offer important information for different stakeholders at the international, national, and local levels dealing with agricultural heritage conservation and valorization. In particular, it highlights the need of developing a multidisciplinary monitoring system with a standard methodology based on different indicators that can contribute to maximizing the impact of these initiatives. This research also provides useful information for the countries that are interested in developing a national initiative for agricultural heritage systems' identification and valorization/conservation or for countries that intend to improve their national programs. [ABSTRACT FROM AUTHOR]

Purpose: The purpose of this study was to develop a suitable module for digital conservation of traditional knowledge of medicinal plants (MPs) used by tribal communities living in the Anuppur district of Madhya Pradesh, Central India. Design/methodology/approach: The research used a qualitative approach to gather the data of MPs through the use of literature review and field survey. Based on the acquired data, a prototype digital learning system was constructed and assessed. This study used digital learning technologies to assess the requirements for transmitting traditional knowledge of important MPs used by tribal communities so that people can absorb and conserve them. Findings: Over time, the focus on the digital conservation of traditional MP's knowledge has progressively increased globally. Despite the rise in this field of study, information technology methods to preserve and distribute traditional knowledge of MPs have remained a few. When adopting digital learning to maintain traditional knowledge of MPs, it was discovered that it would be necessary to engage with relevant knowledge keepers, use multimedia, and provide content in local languages. Research limitations/implications: This study helps in conservation of important MP species that are having biologically important therapeutic compounds meant for treating various ailments. Older generations of various tribal communities mainly hold traditional knowledge of important MPs, and unless it is preserved, it will perish along with its caretakers. Originality/value: It is worth looking at a digital platform that can help future generations to maintain traditional knowledge of MPs, as it is a dynamic and ever-changing, it must involve a digital tool for its future conservation. Current methods for maintaining traditional knowledge of MPs were ineffective and constrained by space and time. [ABSTRACT FROM AUTHOR]

This article explores the topic of participatory approaches in landscape decision-making, tracing their history back to the 1970s. It emphasizes the importance of including diverse voices and perspectives in the process, while acknowledging the potential for exclusion. The article also discusses the role of landscapes in democratic engagement and the potential for participatory processes to build common ground and trust. It introduces a special issue that covers empirical studies and theoretical reflections on landscape issues. The text examines various perspectives on landscapes, the importance of recognizing and valuing different voices and knowledge systems, and the potential pitfalls of commodifying indigenous knowledge. It also highlights the impact of outsider-driven development on local communities and the need for inclusive and participatory processes. The article concludes by emphasizing the importance of recognizing power dynamics and conflicts in landscape issues and creating democratic spaces for diverse voices to be heard and acknowledged. [Extracted from the article]

Pacific Islands, many relatively remote and small, have been occupied by people for more than 3000 years during which time they experienced climate‐driven environmental changes (both slow and rapid onset) that challenged human survival and led to the evolution of place‐based coping strategies expressed through traditional knowledge (TK). In today's globalized Pacific Islands region, into which western worldviews and global adaptation strategies have made significant inroads, most plans for coping with climate‐changed futures are founded in science‐based understandings of the world that undervalue and sideline TK. Many such plans have proved difficult to implement as a consequence. This paper reviews the nature of extant Pacific TK for coping with climate change, something that includes TK for anticipating climate change (including climate variability and climate extremes) as well as ancillary TK associated with food and water security, traditional ecological knowledge, environmental conservation, and settlement and house construction that represent coping strategies. Much of this TK can be demonstrated as being effective with precedents in other (traditional) contexts and a compelling plausible scientific basis. This study demonstrates that Pacific Islands TK for coping with climate change has value and, especially because of its place‐based nature, should be central to future climate‐change adaptation strategies to enhance their uptake, effectiveness and sustainability. To this end, this paper proposes specific ways forward to optimize the utility of TK and ensure it has a realistic role in sustaining Pacific Island communities into the future. This article is categorized under:Climate, History, Society, Culture > Ideas and KnowledgePaleoclimates and Current Trends > Modern Climate ChangeAssessing Impacts of Climate Change > Observed Impacts of Climate Change [ABSTRACT FROM AUTHOR]

This contribution explores ecological literacy as a critical facet of legal inquiry, focusing on expanding knowledge and practices oriented towards nature protection. Evolving to encompass interdisciplinarity and a systems-thinking approach, ecological literacy is crucial for achieving environmental sustainability. The study argues that integrating an approach promoting eco-responsible behaviors is essential for sustainability-centered legal research and education. This necessitates a shift in foundational pillars of legal methodology, moving beyond conventional dogmatic approaches and embracing a participatory and active dimension. The study provides a theoretical foundation for future applications for rethinking legal methodology to implement ecological literacy effectively. [ABSTRACT FROM AUTHOR]

Dr. Robin Wall Kimmerer, an Indigenous scholar, has been recognized for her work on Indigenous knowledge, ecology, and environmental stewardship with a MacArthur Foundation Fellowship. Her concept of "braiding" Indigenous and Western knowledge systems has increased the visibility and validity of Indigenous worldviews in science. Two Indigenous scholars share their personal experiences of how Kimmerer's work has inspired them and influenced their own research. They express gratitude for her contributions and hope that future generations of Indigenous scholars will continue to make important contributions in their fields. [Extracted from the article]